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“Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness, ² in hope of eternal life, which God, who never lies, promised before the ages began…” (Titus 1:1–2 (ESV)

Titus 1:1-2 is rich in theology. It is an important portion of Scripture. This is especially ironic in that it is Paul’s greeting or introduction. The apostle did not waste any words; neither did the Holy Spirit (2 Tim. 3:16-17; 2 Peter 1:20-21).

One of the biblical truths that generates the most controversy is the doctrine of election. Discussion between believers regarding this topic can often become contentious. This prompts some to advocate ignoring the subject completely. This will not do because the word elect is found in today’s text. It is a biblical word representing a biblical doctrine or teaching.

Since the doctrine of election is so controversial, it must be handled skillfully, gently and graciously. Some try, few succeed. I’m going to make an effort to succeed in explaining the doctrine of election.

When the verb “elect” is used theologically in the Bible, God is its subject. In the OT the word “elect” is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people because God took the initiative and chose them. Nor did God’s choice rest on any particular virtues that his people exemplified, but rather on His promise to their forefather Abraham (Deut.7:1–8).

“God also chose their leaders, such as King Saul and King David (1 Sam 10:24; 2 Sam 6:21).  This was done apart from any vote by the people of Israel. “The word thus indicates God’s prerogative in deciding what shall happen, independent of human choice,” explains the Tyndale Bible Dictionary.

In the New Testament (NT), God’s people are described as his “elect” or “chosen ones.” This is a term Jesus used when speaking of the future time when the Son of Man will come and gather together God’s people (Mark 13:20-27). He will vindicate them for their sufferings and for their patience in waiting for his coming (Luke 18:7).

In 1 Peter 2:9, God’s people are called a “chosen [elect] nation.” This phrase was originally used of the people of Israel (Is. 43:20). This means that the people of God in the OT and the Christian church in the NT stand in continuity with each other; the promises addressed to Israel now find fulfillment in the church.

“In Romans 9–11 Paul discusses the problem of why the people of Israel as a nation have rejected the gospel, while the Gentiles have accepted it. He states that in the present time there is a “remnant” of Israel as a result of God’s gracious choice of them. This group is “the elect.” They are the chosen people who have obtained what was meant for Israel as a whole, while the greater mass of the people have failed to obtain it because they were “hardened” as a result of their sin (Rom 11:5–7).”

More to come. Have a blessed day in the Lord.

Soli deo Gloria!

“Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness, ² in hope of eternal life, which God, who never lies, promised before the ages began…” (Titus 1:1–2 (ESV)

Titus 1:1-2 is rich in theology. It is an important portion of Scripture. This is especially ironic in that it is Paul’s greeting or introduction. The apostle did not waste any words; neither did the Holy Spirit (2 Tim. 3:16-17; 2 Peter 1:20-21).

Paul declared that his ministry was in servanthood to the LORD his Master and to the Master’s message; the Gospel. The Gospel declares that God exists, sin exists, salvation from sin exists and only One Savior exists; Jesus Christ (John 1:1-14; Acts 4:12).

Paul proclaimed the Gospel message and not any message of his creation. The Gospel benefits God’s elect or chosen ones. It is the elect alone who come to faith in Christ and to a knowledge of the truth of the Gospel (John 6:35-65). This is because God the Father gives the elect as a gift to Jesus Christ.

The conversion of a sinner by the Gospel results in godliness or sanctification. The Bible does not affirm the notion of a carnal Christian. The carnal Christian is an individual who professes to know Christ as Savior but refuses to submit to His lordship. This perspective has become popular but it is another form of antinomianism, which states that believers in Christ are not required to obey the moral law of God.  The entire Epistle of Titus refutes this notion.

The Gospel not only focuses upon the justification and sanctification of the believer in Christ, but also their glorification. This is the emphasis of Titus 1:2.

God gives believers in Christ hope of eternal life. Hope is not a wish or a desire that may, or may not, be fulfilled. Rather, hope (ἐλπίς; elpis) is confident expectation that what God has promised will be realized. The hope believers have is for eternal life.

“Hope is divinely promised and divinely guaranteed to all believers, providing endurance and patience (cf. John 6:37–40; Rom. 8:18–23; 1 Cor. 15:51–58; Eph. 1:13–14; Phil. 3:8–11, 20–21; 1 Thess. 4:13–18; I Peter 1:3-9; 1 John 3:2–3).  Because God himself is truth and the source of truth, it is impossible for him to say anything untruthful (John 14:6, 17; 15:26; cf. Num. 23:19; Ps. 146:6). God’s plan of salvation for sinful mankind was determined and decreed before man was even created. The promise was made to God the Son (John 6:37–44; Eph. 1:4–5; 2 Tim. 1:9),” explains Dr. John MacArthur.

Hope is not based upon the believers’ achievements but rather God’s accomplishment on the cross and His character. We can have confidence in what God has promised because He never lies (Cf. 1 Sam. 15:29 and Heb. 6:18). What He says He will do, He does.

The promise of salvation by grace alone, through faith alone in the person and work of Jesus Christ alone was not an “ab lib” by God following the Fall (Gen. 3:1-7). Rather, God the Father promised this to God the Son prior to creation.

“The Bible speaks often of God’s eternal counsel, of His plan of salvation and the like. It is a matter of theological urgency that Christians not think of God as a ruler who ad libs His dominion of the universe. God does not “make it up as He goes along.” Nor must He be viewed as a bumbling administrator who is so inept in His planning that His blueprint for redemption must be endlessly subject to revision according to the actions of men. The God of Scripture has no “plan b” or “plan c.” His “plan a” is from everlasting to everlasting. It is both perfect and unchangeable as it rests on God’s eternal character, which is among other things, holy, omniscient, and immutable. God’s eternal plan is not revised because of moral imperfections within it that must be purified. His plan was not corrected or amended because He gained new knowledge that He lacked at the beginning. God’s plan never changes because He never changes and because perfection admits to no degrees and cannot be improved upon,” explains Dr. R. C. Sproul.

So thankful to be secure in the promises of God. Have a blessed day in the Lord.

Soli deo Gloria!

“Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness,” (Titus 1:1 (ESV)

In describing himself as a servant of God and as an apostle of Jesus Christ, Paul acknowledged two truths; he was to be obedient to not only the LORD as his master but also obedient to the Master’s message; the message of the Gospel.

The Gospel is truth. It is a message rooted in reality and containing the following knowledge: God exists; sin exists; salvation from sin exists; and only one Savior exists; Jesus Christ (John 1:1-14). There is no other Gospel (Gal. 1:6-10).

Paul’s obedience to the Gospel was rooted in his prior obedience to the LORD and the LORD’s message. Paul did not create the Gospel. God commissioned him to declare it.

The apostle gave us the reason for his obedient service unto the LORD. It was for the sake of the faith of God’s elect and their knowledge of the truth, which results in godliness.

Faith (πίστις; pistis) is trust in, commitment to, dependence upon and worship of Jesus Christ as Savior and Lord. The word elect (ἐκλεκτός; eklektos) refers to God’s chosen ones unto faith and salvation (Matt. 22:14; Mark 13:20; Luke 18:7; Rom. 8:33; Col. 3:12; 1 Tim. 5:21; 2 Tim. 2:10; 1 Peter 2:6, 9; Rev. 17:14).

God chose His chosen ones before the foundation of world (Eph. 1:3-6). The choice was based upon His sovereign grace alone (Acts 13:48; Rom. 3:21-26; Eph. 2:1-9). In fact, even one’s faith to believe the Gospel is a sovereign and gracious gift from God (Eph. 2:8-9; Phil. 1:29; 2 Peter 1:1-2).

“By ‘the elect’ he means not only those who were at that time alive, but all that had been from the beginning of the world,” explains John Calvin.

Saving faith is based upon knowledge (ἐπίγνωσις; epignosis) of the truth (ἀλήθεια; aletheia) of the Gospel. This understanding of God’s truth is solely by the regenerating work of the Holy Spirit (John 3:1-8; I Cor. 2:1-14; Titus 3:1-7).

Saving faith in the truth of the Gospel results in godliness. This is true for each believer in Christ. There are no exceptions (James 2:14-26). Godliness (εὐσέβεια; eusebeia) is the devout practice and appropriate beliefs of God. It is practical and practiced righteousness (Acts 3:12; 1 Tim. 2:2; 3:16; 4:7, 8; 6:3, 5, 6, 11; 2 Tim. 3:5; Tit 1:1; 2 Peter 1:3, 6, 7; 3:11). It is a dominant doctrine in the Pastoral Epistles (I & 2 Timothy; Titus).

“Paul had in mind gospel truth, the saving message of the death and resurrection of Jesus Christ (1 Tim. 2:3–4; 2 Tim. 2:25). It is that saving truth that leads to “godliness” or sanctification (see Titus 2:11–12),” states Dr. John MacArthur.

Is your faith and knowledge of the truth of the Gospel evidenced in your godliness? Take time today to confess sin, repent of the same, and commit to be godly in every aspect of your life. I’m committed to do the same.

Have a blessed day in the Lord.

Soli deo Gloria!

“Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness,” (Titus 1:1 (ESV)

In describing himself as a servant of God and as an apostle of Jesus Christ, Paul proclaimed two truths; he was to be obedient to not only the LORD as his master but also obedient to the LORD’s message.

When Paul called himself a servant (slave) of God, he was acknowledging that God was his Master (Rom. 1:1; Phil. 1:1). Paul was not a slave by his choice, but by God’s choice (Eph. 1:3-6). The LORD owned him (I Cor. 6:19-20.

Additionally, Paul did not comprise and compose his own message to the churches. Rather, it was God’s message and God’s Gospel of which the LORD sent him to herald and proclaim. Paul was not a motivational speaker crafting his own message. Rather, he was a God’s herald and spokesperson that God called to proclaim truth.

In recent years Steven J. Lawson has been in demand nationwide as a speaker at major conferences, particularly those for pastors. Dr. Lawson’s book, The Kind of Preaching God Blesses, is a powerful must-read for every minister who desires to preach God’s Word in a way that truly exalts the Lord and nourishes His people. In 1 Corinthians 2:1-9, the apostle Paul wrote about the keys to effective preaching. In his compact book, Dr. Lawson explains …

1. The priority of biblical preaching—an urgent call to every minister.
2. The poverty of modern preaching—what is lacking in today’s pulpits.
3. The preeminence of Christ in preaching—making Jesus the dominant theme.
4. The power of the Spirit in preaching—replacing self-confidence with God-dependence.

Paul was dedicated to serve God his master and to preach his master’s message (2 Tim. 4:1-5). Nothing could dissuade him from this task.

“Frist, he calls himself a servant of God, and next adds the particular kind of ministry, namely that he is an apostle of Christ, for there are various ranks among the servants of God. Thus he descends from the general description to the particular class. He therefore wishes to be accounted an Apostle of Christ in such a manner that he may likewise glory in being a servant of the eternal God. Thus he shows not only that those two titles are quite consistent with each other, but that they are joined by a bond which cannot be dissolved,” explains John Calvin.

Pray for those leaders in your church who have the responsibility of preaching and teaching. Pray that they will be as dedicated to the Master and the Master’s Message as Paul was.

Soli deo Gloria!  

“Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness,” (Titus 1:1 (ESV)

Whenever anyone wrote an epistle (letter) in the ancient world, they immediately identified who was writing. In the case of The Epistle to Titus, the author was Paul. As was noted in the introduction to this study, Titus probably served with Paul on both the second and third missionary journeys. Titus, like Timothy (2 Tim. 1:2), was a beloved disciple (Titus 1:4) and fellow worker in the gospel (2 Cor. 8:23).

It should be noted how Paul introduced himself in this letter. He wrote that he was a servant of God and an apostle of Jesus Christ. Both of these descriptions are significant.

What is a servant of God? A servant (δοῦλος; doulos) meant a slave. An individual who was subservient to his master (Matt. 8:9; Mark 10:44; John 8:34; 15:15; Rom. 6:20; 1 Cor. 7:21; Gal. 3:28; Eph. 6:5; 1 Tim. 6:1; Phm. 16). While servant is a less offensive term, slave is a more accurate meaning.

“Hence we have a service which is not a matter of choice for the one who renders it, which he has to perform whether he likes or not, because he is subject as a slave to an alien will;  to the will of his owner. Oἰκέτης (Oiketes) is almost exactly synonymous, but in δοῦλος the stress is rather on the slave’s dependence on his lord, while οἰκέτης emphasizes the position of the slave in relation to the world outside and in human society,” states the Theological Dictionary of the New Testament.

Paul’s servanthood was solely to God the Father. It was an exclusive slavery. Paul was obligated to solely serve the One, True God; the creator and sustainer of the universe and the author of salvation (Eph. 1:3-6).

“Paul pictures himself as the most menial slave of NT times (see notes on 2:9; 1 Cor. 4:1–2), indicating his complete and willing servitude to the Lord, by whom all believers have been “bought with a price” (1 Cor. 6:20; cf. 1 Pet. 1:18–19). This is the only time Paul referred to himself as a “servant of God” (cf. Rom. 1:1; Gal. 1:10; Phil. 1:1). He was placing himself alongside OT men of God (cf. Rev. 15:3),” writes Dr. John MacArthur.

What was an apostle? An apostle (ἀπόστολος; apostolos) was a special messenger. The title referred to a special messenger of Jesus Christ. It also meant a restricted group, the exact number variously reckoned (Matt. 10:2; Acts 1:2, 26; Acts 14:14; 1 Cor. 12:28, 29). In other words, an apostle was an envoy, or a sent one (John 13:16; 2 Cor. 8:23; Phil. 2:25).

“The word apostle has the basic meaning of messenger or lit., “sent one” and, though often used of royal emissaries who ministered with the extended authority of their sovereign, Paul’s exalted position as “an apostle” also was an extension of his service to “God,” which came with great authority, responsibility, and sacrifice,” explains Dr. MacArthur.

Paul was a servant of God and an apostle of Jesus Christ. He was a slave and a messenger solely belonging to the One True God. The emphasis is on God’s authority.

Each believer in Christ is a servant and a sent one in some form or fashion. Let us be faithful in what God has called us to do to glorify Him. Have a blessed day in the Lord.

Soli deo Gloria!   

The His Word Today Weekly Podcast begins Monday, September 5 featuring expository messages from the Epistle to the Ephesians.

Similar to the Apostle Paul’s two letters to Timothy, the apostle gave personal encouragement and counsel to Titus; a well-trained young pastor who faithfully faced opposition from ungodly men within the churches. Titus passed on that encouragement and counsel to the church leaders he appointed in Crete (1:5).

In contrast to Paul’s letters to the churches in Rome and Galatia, the Epistle of Titus does not focus on explaining or defending doctrine. Paul had confidence in Titus’s theological understanding and convictions. This was evidenced by Paul’s trust in him with such a demanding ministry.

Except for the warning about false teachers and Judaizers, the letter gives no theological correction. This suggests that Paul had confidence in the doctrinal grounding of the church members; even though they were new believers.

Doctrines this epistle affirms include: (1) God’s sovereign election of believers (1:1–2); (2) his saving grace (2:11; 3:5); (3) Christ’s deity and second coming (2:13); (4) Christ’s substitutionary atonement (2:14); (5) the regeneration and renewing of believers by the Holy Spirit (3:5); and (6) multi-generational holiness (2:1-10).

God and Christ are regularly referred to as Savior (1:3–4; 2:10, 13; 3:4, 6), as is the Gospel 2:11–14. The major thrust of the epistle was equipping the churches of Crete for effective evangelism. Godly leaders were required to not only shepherd believers under their care (1:5–9), but also to equip Christians to evangelize their pagan neighbors. Cretans had been characterized by one of their own citizens as liars, evil beasts, and lazy gluttons (1:12). This characterization exists today.

In order to gain a hearing for the gospel among the people, the believers’ preparation for evangelization was to live righteous, loving, selfless, and godly lives (2:2–14). This was in contrast to the debauchery of the false teachers (1:10–16). How believers in Christ behaved before governmental authorities and unbelievers was also crucial to their testimony (3:1–8).

Several major themes throughout Titus include: work(s) (1:16; 2:7, 14; 3:1, 5, 8, 14); soundness in faith and doctrine (1:4, 9, 13; 2:1–2, 7–8, 10; 3:15); and salvation (1:3–4; 2:10, 13; 3:4, 6).

“Paul wrote this epistle to him; and yet perhaps not so much for his own sake as for the people, that the endeavors of Titus, strengthened with apostolic advice and authority, might be more significant and effectual among them. He was to see all the cities furnished with good pastors, to reject and keep out the unmeet and unworthy, to teach sound doctrine, and instruct all sorts in their duties, to set forth the free grace of God in man’s salvation by Christ, and withal to show the necessity of maintaining good works by those who have believed in God and hope for eternal life from him,” explains Puritan Matthew Henry.

I encourage you to begin reading the Epistle of Titus. We begin our expositional study of the epistle when next we meet.

Soli deo Gloria!

The His Word Today Weekly Podcast begins Monday, September 5 featuring expository messages from the Epistle to the Ephesians.

The Epistle of Titus is named for its recipient.  Titus is mentioned by name thirteen times in the NT (1:4; Gal. 2:1, 3; 2 Tim. 4:10 and nine times in 2 Corinthians). The epistle’s title, in the Greek NT, literally reads “To Titus.” Along with 1 & 2 Timothy, these letters by the Apostle Paul, to his sons in the faith, are traditionally called “The Pastoral Epistles.”

The Apostle Paul is the author of Titus (1:1). Paul’s authorship is uncontested. Paul wrote the letter between A.D. 62–64, while he ministered to Macedonian churches between his first and second Roman imprisonments. Most likely Paul composed the letter from either Corinth or Nicopolis (cf. 3:12).

Titus probably served with Paul on both the second and third missionary journeys. Titus, like Timothy (2 Tim. 1:2), was a beloved disciple (Titus 1:4) and fellow worker in the gospel (2 Cor. 8:23). Paul’s last mention of Titus (2 Tim. 4:10) reports that he had gone to minster in Dalmatia—modern Yugoslavia. The epistle was likely delivered by Zenas and Apollos (Titus 3:13).

“Although Luke did not mention Titus by name in the book of Acts, it seems probable that Titus, a Gentile (Gal. 2:3), met and may have been led to faith in Christ by Paul (Titus 1:4) before or during the apostle’s first missionary journey. Later, Titus ministered for a period of time with Paul on the Island of Crete and was left behind to continue and strengthen the work (1:5). After Artemas or Tychicus (3:12) arrived to direct the ministry there, Paul wanted Titus to join him in the city of Nicopolis, in the province of Achaia in Greece, and stay through the winter (3:12),” explains Dr. John MacArthur.

Titus was actively involved with the church at Corinth during Paul’s third missionary journey, Titus is mentioned nine times in 2 Corinthians (2:13; 7:6, 13–14; 8:6, 16, 23; 12:18), where Paul refers to him as “my brother” (2 Cor. 2:13) and “my partner and fellow worker” (2 Cor. 8:23).

The young elder was already familiar with the Judaizers; false teachers in the church who among other things insisted that all Christians, Gentile as well as Jew, were bound by the Mosaic Law in order to be converted. Titus accompanied Paul and Barnabas years earlier to the Council of Jerusalem where that heresy was the subject (Acts 15; Gal. 2:1–5).

Titus ministered as a pastor on the Island of Crete. Crete is one of the largest islands in the Mediterranean Sea, measuring 160 miles long by 35 miles at its widest. It lies south of the Aegean Sea. Paul had briefly visited there on his voyage to Rome (Acts 27:7–9, 12–13, 21). He returned for ministry and later left Titus to continue the work, much as he left Timothy at Ephesus (1 Tim. 1:3), while he went on to Macedonia. Speculation is that Paul wrote to Titus in response to a letter from Titus or a report from Crete.

I encourage you to begin reading the Epistle to Titus. Have a blessed day in the Lord.

Soli deo Gloria!

The His Word Today Weekly Podcast begins Monday, September 5 featuring expository messages from the Epistle to the Ephesians.

The Epistle to Titus, by the Apostle Paul, communicates what might be called the “civilizing function of Christianity.” Titus was a young pastor in charge of a very young church in an unpromising situation in Crete. Elders had not yet been appointed, and Titus was to appoint them.   in contrast, the church in Ephesus was well established where Timothy served as pastor. It was in that context that an elder was not to be “a recent convert” [1 Tim. 3:6].)

Titus found himself with the possibility that a candidate for church eldership might have unconverted children or children who were “wild and disobedient” (Titus 1:6). The elder himself must be “not overbearing, not quick-tempered, not given to drunkenness, not violent, not pursuing dishonest gain” (1:7). He was to function in a community of which one of their own people said, “Cretans are always liars, evil brutes, lazy gluttons” (1:12), a testimony with which Paul agreed.

“In that situation it would seem that neither Paul nor Titus had a moment’s hesitation about establishing the church. The letter is clear evidence that the Christian church is not intended to function only in cozy, respectable, middle-class environments. The gospel is for the most unpromising of people,” explains D. A. Carson & Douglas J. Moo in An Introduction to the New Testament.

Ray Van Neste serves as the Director of the Center for Biblical Studies at Union University. He has a Ph.D. in New Testament from the University of Aberdeen, Scotland and is Assistant Professor of Christian Studies at Union University. He has served in pastoral and preaching ministry in Tennessee, Wisconsin, and Scotland

“Each year as I teach New Testament Survey here at Union University I have my students list the books of the New Testament and answer a few basic questions: Which books do you think you know a lot about? Which books do you think you know little or nothing about? Why do you think you know more about some books than others? Titus never fares well in this basic survey. While this might be expected in some ways, two student responses from this most recent term are especially revealing. One student said she had more exposure to certain books because they have “more value and application than others do.” Titus was singled out as an example of one with less value and application. Another student wrote: “I am unfamiliar with the teachings of Titus and Philemon, possibly due to their short length and lack of profoundly deep insight. (They have insight, just not profound—I’m not degrading any books of the Bible!),” explains Dr. Van Neste.

“Aside from the faux pas of turning in such statements to a professor who has spent several years of his life studying such “less than profound” books (which made for a good laugh in class) and the problematic view of Scripture implied, these statements illustrate the basic lack of awareness of the message of this powerful little letter.”

It is to this powerful, little letter that we give our attention and study. I would encourage you to begin reading the Epistle to Titus.

Have a blessed day in the Lord.

Soli deo Gloria!

The His Word Today Weekly Podcast begins Monday, September 5 featuring expository messages from the Epistle to the Ephesians.

“Sanctify them in the truth; your word is truth.” (John 17:17 (ESV)

Truth (ἀλήθεια; aletheia) is that which is in accord with what really happens. Truth is facts that correspond to a reality, whether historical (in the time/space continuum) (Lk 4:25; Ac 4:27), or an eternal reality not limited to historical fact. It cannot be overemphasized that men and women who have accomplished anything in God’s strength have always done so on the basis of their grasp of biblical truth.

“God and his truth cannot be changed; the gospel is not negotiable.” — Sinclair Ferguson

“Whenever unbelief thinks it has buried the truth, the ‘corpse’ always comes to life in the midst of the funeral to outlive all the pallbearers.” — John Marshall

A half-truth masquerading as the whole truth becomes a complete untruth.” — Vance Havner

“Truth is the most glorious thing; the least filling of this gold is precious.” — J.I. Packer

“What shall we be violent for if not for truth?
Truth is ancient; its grey hairs may make it venerable;
it comes from Him who is the ancient of days.
Truth is unerring; it is the star that leads to Christ.
Truth is pure (Psalm 119:140).
It is compared to silver refined seven times (Psalm 12:6).
There is not the least spot on truth’s face; it breathes nothing but sanctity.
Truth is triumphant; it is like a great conqueror; when all his enemies lie dead,
it keeps the field and sets up its trophies of victory.
Truth may be opposed, but never quite deposed…
When the water in the Thames is lowest, a high tide is ready to come in.
God is on truth’s side, and so long as there is no fear it will prevail.” — Thomas Watson from Heaven Taken by Storm

Jesus’ prayer to God the Father was that He would set apart Jesus’ disciples unto holiness by the truth of God’s Word. God’s Word and prayer are the God appointed means unto sanctification. This results in biblical worship, discipleship, fellowship, and evangelism.

May each of us pursue such sanctification. Let me encourage you to begin reading the Epistle to Titus. Have a blessed day in the Lord.

Soli deo Gloria!

The His Word Today Weekly Podcast begins Monday, September 5 featuring expository messages from the Epistle to the Ephesians.